Surah Aal-e-Imran Ayah No. 98 to 103
Surah Aal-e-Imran Ayah #98-103 (3:98-3:103)
A- Translation
٩٨ قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ
[Quran 3:98] Say, “O People of the Kitaab (الْكِتَابِ), why do you do Kufar (َكْفُرُونَ) in Ayaat (بِآيَاتِ) of Allah, while Allah is a witness over what you do?”
٩٩ قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
[Quran 3:99] Say, “O People of the Kitaab (الْكِتَابِ), why do you Tus’addon (تَصُدُّونَ) from Sabeel (سَبِيلِ) of Allah those who have Emaan (آمَنَ), seeking Baghi (تَبْغُونَهَا) A’ewajan (عِوَجًا), while you are witnesses? And Allah is not unaware of what you do.”
١٠٠ يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ
[Quran 3:100] O you who have Emaan (آمَنُوا)! If you obey a Fareeq (فَرِيقًا) from those who were given the Kitaab (الْكِتَابِ), they will turn you, after your Emanikum (إِيمَانِكُمْ), into Kafireen (كَافِرِينَ).
١٠١ وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَىٰ عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ ۗ وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
[Quran 3:101] And how could you do Kufar (تَكْفُرُونَ), while Ayaat (آيَاتُ) of Allah are Tutla (تُتْلَىٰ) you, and among you is Allah’s Rasool (رَسُولُهُ)? And whoever holds firmly to Allah, then indeed, is on Huda (هُدِيَ) to a straight path.
١٠٢ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ
[Quran 3:102] O you who have Emaan (آمَنُوا)! Do Taqwa (اتَّقُوا) of Allah as is the Haqq (حَقَّ) of Taqwa (تُقَاتِهِ) of Allah and do not die except while you are Muslimoon (مُسْلِمُونَ).
١٠٣ وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
[Quran 3:103] And hold firmly with the rope of Allah, altogether, and do not Tafarraqu (تَفَرَّقُوا). And do Zikar (اذْكُرُوا) of Allah’s Na’imat (نِعْمَتَ) upon you. When you were A’ada’n (أَعْدَاءً), and Allah reconciled your Qaloobikum (قُلُوبِكُمْ), then you became, with Allah’s Na’imat (بِنِعْمَتِهِ), brethren. And you were on the edge of Hufratan (حُفْرَةٍ) from the fire- then Allah saved you from it. Thus Allah Yubayyin (يُبَيِّنُ) upon you Allah’s Ayaat (آيَاتِهِ), so that you may be Tahtadun (تَهْتَدُونَ).
B- THE CONCEPT:
The earlier ayahs give us an important and significant divine instruction, which is being Aslam to Allah through Allah’s revelations, the Kitaab. It is not about just reading the Kitaab, but to follow it with complete obedience and Emaan as is the Haqq of Tilawat. We have to follow the Millat of Ibrahim, which is in fact the Deen, as it is the Millat of Ibrahim, the ways, means and methods of following the laws of Allah, the same way that Nabi Ibrahim did, which has been made obligatory and written in the form of Deen, which is Hanifan Lil Allahe i.e., becoming Hanifan Muslim by avoiding shirk at all costs and doing the hajj of Ba’ait of Allah- we have to have personal firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand this Hidayah. But whoever does Kufar, then Allah is Ghani, i.e., independent, self-sufficient, free of the needs of the worlds. The next ayahs from 3:98 and onwards are directly addressing the people of the Kitaab as ayah 3:98 “Say, “O People of the Kitaab (الْكِتَابِ), why do you do Kufar (َكْفُرُونَ) in Ayaat (بِآيَاتِ) of Allah, while Allah is a witness over what you do?” Here the kufar is in both, the Ayaat of Allah, i.e. the Ayaat of the Kitaab, the Quran as well as the Ayaat, the creations of Allah. By doing Kufar meaning that not using one’s reasoning and intellectual faculties to seek knowledge; not to understand and practically apply the knowledge in day-to-day life; not to distribute the knowledge and whatever is given as a blessing to others; to hoard the wealth and all these blessings instead of spending them for the benefit of others; to hide or conceal any of the Ayaat of Allah, and to reject/deny Allah’s Ayaat; and to exchange the Ayaat of Allah for a small price, the worldly benefits of fame, popularity, wealth, status, pride etc., these are all acts of Kufar. This ayah is a direct question to those who call themselves the followers of the Kitaab and then do Kufar. Allah is asking them, how can they do Kufar, knowing that Allah is the witness of whatever they are doing, in terms of their Kufar and their deeds.
The next ayah 3:99 is another question reflecting the acts of the people of the Kitaab. Ayah 3:99 “Say, “O People of the Kitaab (الْكِتَابِ), why do you Tus’addon (تَصُدُّونَ) from Sabeel (سَبِيلِ) of Allah those who have Emaan (آمَنَ), seeking Baghi (تَبْغُونَهَا) A’ewajan (عِوَجًا), while you are witnesses? And Allah is not unaware of what you do.” the phrase Tus’addon from Sabeel of Allah, means averting, diverting away from, reversing, stopping from, hindering or putting in roadblocks in the Sabeel of Allah. And this is done through Baghi A’ewajan – which is a combination of two words – The word Baghi means to seeking to go to extreme, to cross the boundaries; seeking or striving with full force in rivalry or rebelliousness against the laws/system/Rules/Regulations etc. The word A’ewajan means deviance, nonconformity, deviation, variation or divergence. As we know Sabeel of Allah is basically a Siraatim Mustaqueem i.e., right or straight path and in that path, there is no deviance of any sort, as in straight with no turns etc. Therefore whenever the phrase “Yusuddon (Hinder, divert, stop) from the Sabeel of Allah” is used alongside with the phrase “and seek Baghi A’ewajan”, it means that the word Sabeel of Allah as opposite to Baghi A’ewajan means those who want to hinder, divert or stop from the Sabeel of Allah, their basic intention is to seek Baghi (rebelliousness, causing to cross the boundaries of Deen, to transgress) through A’ewajan, deviation, misleading, divergence from and non-conformity of the right path. This ayah through a question is telling us about the acts and intentions of some people of the Kitaab, who want to hinder, mislead and divert those who are the Momineen through seeking Baghiyan, i.e. causing them to rebel against Allah’s Laws and to cross these boundaries of deen, through causing distortion, deviations, fabrications in the name of Deen, so that people stay away from the Sabeel of Allah.
Because of such acts from the people of the Kitaab, the next ayah is an explicit instructions to the Momineen as in ayah 3:100 “O you who Emaan (آمَنُوا)! If you obey a Fareeq (فَرِيقًا) from those who were given the Kitaab (الْكِتَابِ), they will turn you, after your Emanikum (إِيمَانِكُمْ), into Kafireen (كَافِرِينَ).” After telling us about the acts and intentions of those who want to mislead us from the Sabeel of Allah, this ayah is giving us a warning about a Fareeq, a group within the people of the Kitaab, who want to turn you back from Emaan to Kufar. Once we call ourselves Momineen, we enter into the ambit of Islam, and we enter into the covenant with Allah, a sort of promise, based out of our Emaan. Therefore, when someone has Emaan, it means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information since Emaan is to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge – It is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word Emanikum is used here in this ayah in the meanings of strong conviction and verification in terms of oaths, promises, vows, pledges or undertakings. Therefore, this ayah is a direct instruction from Allah, that once you have Emaan, it is like a firm promise, a pledge and commitment to stay on Emaan. Then be mindful of these fareeq who are also from the people of the Kitaab, they call themselves as followers of the Kitaab too, but they want to turn your Emaan to Kufar – and after you have Emaanikum, i.e. made this firm promise based out of firm conviction and Emaan, they want to turn you into Kafireen. So be mindful and remain steadfast on your Emaan.
The next ayah 3:101 is a direct question by Allah to those who were given the kitaab, which is a surprising question in the sense that how is it possible, Ayah 3:101 “And how could you do Kufar (تَكْفُرُونَ), while Ayaat (آيَاتُ) of Allah are Tutla (تُتْلَىٰ) upon you, and among you is Allah’s Rasool (رَسُولُهُ)?…” This is not only a thought-provoking question to the people of the kitaab, but is also a reflection of extremely surprising acts by the people of the Kitaab. Once the Ayaat of Allah has been made Tutla upon them, that is not only the Rasool and Nabi has delivered Allah’s Revelations to the people of the Kitaab, they have also been taught these Ayaat and how to follow them as is the Haqq of Tillawat, which is based on Emaan on the Kitaab being the Hidayah from Allah. Thus after the Ayaat has been tatlu upon them and the Rasool is also among them, how is it possible that the people of Kitaab do Kufar- i.e., once they have been taught to obey and follow these Ayaat, the people of the Kitaab, started to do Kufar on the Ayaat. The next phrase is telling us about the solutions to avoid falling in this trap of Kufar as “… And whoever holds firmly to Allah, then indeed, is on Huda (هُدِيَ) to a straight path. The solution, the divine instruction is to hold firmly to Allah in order to remain on the Hidayat. One aspect to think and ponder in this ayah is how we as humans can hold firmly to Allah. It is very obvious that this phrase is not talking about physically holding firmly to Allah, but in fact holding firmly to Allah’s Hidayah, the Kitaab, the Allah’s Revelations, as not only that the Deen, the laws of Allah as mentioned in the Kitaab is perfected by Allah, but also it has been given to us as Na’imat, meaning strength, peace, security, prosperity, success in all walks of life; becoming role models and inspiration for the others; making us leaders and at heights of the world and also uniting us on single platform of Deen, with same common purpose and common set of values and beliefs. Holding firmly to Deen, will not only provide us with all the forms of Na’imat but will also unite us with each other and connect us to Allah through the Kitaab. It is because of this that the last phrase of this ayah “then indeed, the person is on the Hidayat on a straight path”.
The next ayah 3:102 is continuation of the direct divine instructions to avoid being a kaafir after our Emaan. Ayah 3:102 “O you who have Emaan (آمَنُوا)! Do Taqwa (اتَّقُوا) of Allah as is the Haqq of Taqwa (تُقَاتِهِ) of Allah…” Doing Taqwa means following the laws of the deen, as mentioned in the Kitaab, by being extra careful and prudent. The phrase the direct divine instructions of Do Taqwa of Allah as is the Haqq of Allah’s Taqwa here the word Haqq, is used in the meaning of the due right. Which means that do Taqwa of Allah as per the due right of Allah’s Taqwa, as to how it should be done. Taqwa as per Quran means to protect one’s Emaan, to nurture & grow it, by protecting it from anything that can be harmful, to be extra cautious and careful, by avoiding shirk or Kufar of any kind. It also means to follow the rules and regulations of Deen as mentioned in the Kitaab in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. The next phrase “…and do not die except while you are Muslimoon (مُسْلِمُونَ).” Is a very detailed all-encompassing divine instruction embodied in just one phrase. Since we do not know when is our time of death, when are we going to die, this is a direct instruction to spend each and every minute of our life as a Muslim no shirk or Kufar of any kind whatsoever. Being a Muslim means to follow the Deen-e- Islam which is a code of conduct – a way of life, as given in the Kitaab, Quran as per the laws of Deen; becoming complete in submission and obedience of this code of life, would fill the gap for the Muslim’s insufficiencies, correcting flaws, making the Muslim a perfect and pure being whereby his/her faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing the Muslim towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all members of the society in which that Muslim lives and resides.
The next ayah 3:103 starts with the same divine instructions that was mentioned in the ayah 3:101 as “Those who hold firmly to Allah, will be on Hidayah to the straight path.” Therefore, this ayah 3:103 starts with the same instruction as ‘And hold firmly with the rope of Allah, altogether…” Notice here that instead of saying hold firmly to Allah, this ayah has added two words, (1) the rope of Allah and (2) altogether. The rope of Allah is basically referred here as the kitaab, the Hidayah, the revelations of Allah. The purpose of any rope is two folds – one to connect two things together and second is to strengthen and gives strength and durability. Holding firmly to the rope of Allah, means a strong connection to Allah, which would strengthen the person in his/her Emaan giving the Momin a security, stability and strength. Secondly by holding firmly to the rope of Allah altogether is actually highlighting how Deen is a Na’imat – in the meanings of unity and success. When all the Momineen hold firmly to the rope of Allah altogether, it is uniting the Muslims under the same ambit of Deen, with same set of values and beliefs. Therefore the next phrase “…and do not Tafarraqu (تَفَرَّقُوا)…” Clearly advising us not to go against each other, not to be divided and not to follow any other laws, except Deen. Note that the basic purpose of Deen is to unite the mankind under the same ambit of Deen, to create a social care, built on the foundations of deen of care, compassion, justice and kindness for everyone, uniting people with each other, asking people to spend for the benefit of others and to stand with justice at all times. Whenever we stay on the Deen, following the laws given by Allah in the Kitaab, the Quran, we stand united in one platform. Whenever we move away from the Kitaab, we, as humans, tend to do Tafraqu, divide ourselves into sects and groups, with jealousy and animosity with each other, calling each other kaafir and fighting with each other. Therefore, the Deen, is the Rope of Allah, folding firmly to it altogether will unite us.
The next phrase is that “… And do Zikar (اذْكُرُوا) of Allah’s Na’imat (نِعْمَتَ) upon you. When you were A’ada’n (أَعْدَاءً), and Allah reconciled your Qaloobikum (قُلُوبِكُمْ), then you became, with Allah’s Na’imat (بِنِعْمَتِهِ), brethren. And you were on the edge of Hufratan (حُفْرَةٍ) from the fire – then Allah saved you from it…” This phrase of the ayah is asking us to recall, remember when we were Aa’da’n- i.e. separated or distant from each other as strangers and enemies, and we were on the brink, the edge of being turned into former state of humanity being animals. Due to the fighting and death and destruction that we were involved in as mankind, we were about to lose our Adam status being humans and become animals again. At that time Allah, has saved us through Allah’s revelations, through the Hidayah, the Kitaab, by which our Qaloob were reconciled and we became as brethren, brothers and sisters to each other due to Allah’s Na’imat. The word Na’imat is used here in the meanings of unity, common set of values and beliefs as provided by Allah’s Kitaab, the Hidayah. It’s because of this that the last phrase is “…Thus Allah Yubayyin (يُبَيِّنُ) upon you Allah’s Ayaat (آيَاتِهِ), so that you may be Tahtadun (تَهْتَدُونَ). Is telling us the power, the impact of holding firmly to Allah through the Rope of Allah- Allah’s revelations, the Kitaab, Quran, which not only unites the mankind, in love and affection with each other, but also ensure that people stay on the Hidayah and saved from death and destruction which is caused by divisions, sects, grouping in religion full of jealousy and animosity for each other. Allah’s Hidayah has the power to turn as brethren such people even from the brink of being turned into previous state of animals living which will throw us in the hell fire. And this is how Allah Bayyanin – explains in details, through examples, making it distinctly clear, and separating the haqq from the baatil, the right path, from the path of destruction, the tufarraqu from the Hidayah, and the kaafir from the momin.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 98 to 103 give us the following important guidance that we can practically apply in our day-to-day lives.
- As the people of the Kitaab, we have been entrusted with a huge Amanat of reading, understanding by utilizing all our faculties, especially our intellect and reasoning, the Ayaat of Allah; practically implementing these in our day to day lives and distributing to others. If we do not do this, then it’s an act of Kufar. After having Emaan, we have entered into this firm promise and pledge with Allah, whereby we cannot do Kufar, no matter what.
- We can never be among such people of the Kitaab who call themselves the followers of the Kitaab, but their basic intention is to mislead, divert people away from the Sabeel of Allah, through Baghi A’ewajan i.e. they seek to go to extreme, to cross the boundaries; they seek and strive with full force in rivalry and rebelliousness against the laws of Deen, they create deviance, nonconformity, deviation, variation and divergence away from the Sabeel of Allah. Additionally, we always need to be mindful of the acts and intentions of such people.
- In order to do Taqwa, remain protective and shielded of such acts and people, the divine instructions is four folds (1) Do Taqwa of Allah as is the Haqq of Allah’s Taqwa ; (2) Remain a Muslim each and every minute of our life (3) And hold firmly with the rope of Allah, altogether and Never to do Tafraqqu- to be divided in sects or groups (4) and to always keep in mind the power, the impact of holding firmly to Allah which is to unite the mankind, in love and affection with each other, to ensure everyone remain on the Hidayah which has the power to turn as brethren even such fighting people who were full of animosity for each other, can be turned as brethren through Allah’s Na’imat, i.e. Deen as unity.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah that has been fard/obligatory to follow and comply with on all Ahle-kitaab. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and The Kitaab becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Therefore, Kitaab is the Hidayah by Allah, it’s the same Kitaab that was revealed on all the Rasool and Nabi- which embodies the Kutub. i.e., all the rules and regulations by Allah. X-Reference – 2:44 , 3:78, 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:22.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available as used in Ayah 2:254. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, in ayah 2:39 the use of the word shows the meaning as the one who denies, conceals, or rejects Allah’s Ayaat”. X-Reference – 2:39 , 2:254 , 4:37 , 7:179 , 27:81 , 27:81 , 39:32.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, therefore the smoke is the ayat of the fire. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. X-Reference – 2:248, 3:41, 4:140, 6:98, 7:37, 30:25.
TUS’UDDON (تَصُدُّونَ) NEW is normally translated as averted or diverted away from, reversing, stopping someone from, hindering or putting in roadblocks in someone’s way for instance as used in ayah 2:217 “..and Saddan from the Sabeel of Allah..” . It is also used in Quran in the meanings of going against someone, in the meanings of turning away from, going against someone in aversion, objecting to, or opposing someone for instance in the ayah 4:61 “And when it is said to them, “Come to what Allah has revealed and to the Rasool,” you see the hypocrites Yus’uddona from you S’adodan” Here both the words are used in the meanings of opposing, going against someone in aversion, and objecting to someone. Similar meanings are used in the ayah 43:57 “and when the son of Maryam presented as an example, behold your people yu’saddon about it” used here in the meanings of aversion, objection, opposition or dislike. It is also used for something which is deeply disliked, full of aversion and disgusting for instance in the ayah 14:16 “the water of hell is called Ma’in S’adeedan” as in disgusting water. – X-Reference 2:217 , 3:99 , 4:61 , 14:16 , 43:57 .
SABEEL (سَبِيلِ) means a way, an option, a route or a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path or way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly, in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:74-76 , 4:98 , 9:109-110 , 66:11 , 61:4.
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) those who have Aman/Emaan. The word Aman means safety, security, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. The Word Emaan as per Quran means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word A’emanihim (أَيْمَانِهِمْ) is mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the meanings of strong conviction and verification in the meanings of oaths, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. The word is wrongly translated as right hands in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). Which is a wrong translation and interpretation. The words are not used to refer to slave girls or those who are in your right hands. The words when used in these ayahs is referring to those people for whom you have pledged to take care of, for whom you have undertaken oath to be responsible for, either as a nikkah/marriage contract or through any other contract or oath. X-Reference – 2:9, 2:224 , 2:225 , 3:77 , 4:3 , 4:24-25 , 4:33 , 4:36 , 4:136 , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3, 49:14.
BAGHI & BAGHYAN (بَغْيًا) has been used in Quran in 4 broad categories of definitions- (1) To go to extreme, to cross the boundaries; 2) To seek or strive with full force; (3) Baghawat- rivalry against someone or rebelliousness against laws/system/Rules/Regulations etc. and (4) To abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity. Therefore, in the Ayah 2:90, the word is used in all of these meanings in the sense that they went against, as rebellions against the laws of deen, and in jealousy and animosity, they crossed all bounds. X-Reference 2:90 , 2:173 , 2:187 , 2:213 , 3:19 , 3:83 , 4:94 , 5:35 , 6:146 , 6:164 , 7:33 , 7:86 , 9:47 , 16:19 , 18:108 , 19:20 , 19:28 , 28:76-77 , 33:51 , 38:22 , 38:24 , 42:14 , 42:27.
A’EWAJAN (عِوَجًا) NEW is normally translated as deviation or crookedness. The word is used in Quran in the meanings of deviance, nonconformity, deviation, variation or divergence of any sort. For instance in ayah 18:1 “ Al Hamd is for Allah who has revealed to the Abdihi, the Kitaab and not made in it any A’ewaja” Here it could be interpreted in three broad meanings that (1) it is the same Kitaab, the same Hidayah that has been revealed on all the Rasool and there is no A’ewajan meaning no non-conformity to any of the earlier revelations from each other and (2) Another interpretations could be that there is no A’ewajan within the Kitaab, meaning there is no difference, no deviations, no variations or divergence of any sort in the meanings of no contradiction between any of the ayat and (3) there is no A’ewajan could also mean w.r.t. Sabeel of Allah which is a straight path and in that path, there is no deviance or any sort, as in straight, with no turns or deviations etc. The same meanings are used in the ayah 20:106-108 as “then will leave it a level plain, and you will not see in it neither any A’iewajan nor any curve. On that day they will follow the caller with no A’iwaja from it”. Similarly in ayah 3:99 and 7:45 When the phrase “Yusuddon (Hinder, divert, stop) from the Sabeel of Allah” is used alongside with the phrase “and seek Baghi A’ewajan”, it means that the word Sabeel of Allah as opposite to Baghi A’ewajan means those who want to hinder, divert or stop from the Sabeel of Allah, their basic intention is to seek Baghi (rebelliousness, causing to cross the boundaries of Deen, to transgress) through A’ewajan, deviation, misleading, divergence from and non-conformity of the right path – X-Reference 3:99 , 7:45 , 18:1 , 20:106-108.
FARAQ (فَرَقْنَا) & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)– means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Alfarq is used for a scale, a criterion; Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions is also called the term Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo as in ayah 3:103 X-Reference – 2:102 , 2:136 , 3:04 , 4:150 , 5:25 , 6:159 , 7:30 , 8:29 , 9:122 , 24:48 , 30:94 , 42:14 , 65:02 , 77:04.
TILLAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) means following or obeying someone, similarly anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining. The basic characteristics of this word is in the meaning of obeying or following or coming behind someone or something for instance in the ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in the ayah 2:102 the word is used in the meaning of following or obeying the Shayateen during the Kingdom of Suleman. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab. Those who are Momin, who know and have firm Emaan on the Kitaab being the Hidayah from Allah, would not simply blindly follow it, but will read and understand it with full conviction and Emaan, following its commandments as the Haqq of Tillawat of the Kitaab. X-Reference – 2:102, 2:121, 3:101, 5:27, 6:151, 7:175, 8:31, 10:16, 11:17, 62:02, 91:02, 98:02.
RASOOL (وَالرَّسُولَ) & RISAALAT The word Rasool is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them your Ayaat and will give them Ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…” Thus, Rasool is the one who deliver Allah’s message/recite Allah’s Ayaat, teach the knowledge (ilm) of the Kitaab, and give Hikmat to people and cleanse, purify, grow them. The same is described in ayahs 7:61-62 by Noha as “…I am a Rasool from the Rabb of the Aailmeen, I convey to you Risaalat of my Rabb and I advise you and I know from Allah what you do not know”. In the ayah 5:99 “Not upon the Rasool anything except the Balagha (deliver, convey, communicate) …” Therefore, the only duty of the Rasool is to deliver the Risaalat. Similarly in the ayah 5:67 “O Rasool, Balagha (convey/deliver) what has been revealed upon you from your Rabb and if you do not then you have not balaghat (delivered) Risaalat (Allah’s message)…” Is telling us the meanings, duties and responsibilities of Rasool. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in connected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.
HIDAYAH & HADAA (هَدَى)- HADAAKUM (هَدَاكُمْ) & YAHDI (يَهْدِي) give Hidayah; TAHTADUN (تَهْتَدُونَ) you get Hidayah & MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. The basic meanings of the word is to make clear and bright, to be ahead of others and to lead the way for others, mainly due to being bright, visible and clear, or something which is bright, clear and obvious as well as someone who leads the way. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 Afalam Yahdelam – meaning has it not become clear and apparent for them, as in visible and obvious. The word has three broad meanings (1) a guidance that leads the way, by being ahead of others- leading others (2) something that is obvious, clear and visible and (3) as an hadya, a gift, grant or an offering. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination therefore in ayah 2:02. The word “Huda-lil-muttaqueen” is used for the Kitaab, meanings a guide a map for those who want to reach this destination of becoming a muttaqqi – the highest level of Muslim- to achieve Taqwa. X-Reference – 1:06 , 2:02 , 20:128 , 28:56 , 40:28.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe Taqwa. The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference – 2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.
HAQQ (الْحَقُّ ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory. X-Reference – 2:61, 2:180 , 3:71 , 4:171 , 5:48 , 6:81 , 7:30 , 8:8 , 10:33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2.
ASLAM (أَسْلِمْ) & ISLAAM (السِّلْمِ). Muslim, the one who Aslam. The word is used in five broad meanings (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations- as used in ayah 2:71; (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected as in the ayah 4:90-91. Allah is described in ayah 59:23 as Salaamu, which is a combination of both these meanings (3) It also means ladder as in the ayahs 6:35 & 52:38; that is the source and tool to reach a Height, or anything on the basis of which a person can reach with safety, security and confidence to the height of health, perfection, purity and success (4) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (5) Also used in meanings of submitting and obeying in complete submission and obedience, i.e., to obey, follow, and submit to the laws of Allah in perfect submission and obedience. If we combined all these meanings to define the word Islam, it’s that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all members of the society. X-Reference 2:71, 4:90-91, 6:71, 8:61, 10:25, 16:87, 19:47, 52:23, 52:38.
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference 2:114, 6:90, 13:28, 16:13, 20:03, 43:44, 54:15 & more, 76:29.
NA’IMAT(نِعْمَتِي), my Naimat & ANA’MTA (اَنۡعَمۡتَ)- bestowed Na’mat- normally translated as Favors or Blessings of Allah, the word Na’mat has four broad meanings as per Quran (1) Success & Prosperity in all walks of life. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana. (4) Unity of nations in terms of common purpose and same set of values and beliefs. X-Reference – 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:34 , 16:53 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.
AU’DU (عَدُوًّا) ADUWWUN (عَدُوٌّ) AU’DWAN (الْعُدْوَانِ): means distance- al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distanced between two other pieces of woods. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq- meaning friend- so as an opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’da, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity. The Word Au’dwan basically means to be enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. X-Reference – 2:36 , 3:112 , 4:101 , 5:02 , 6:142 , 7:163 , 8:60 , 9:120 , 18:28 , 20:39 , 28:15 , 35:06 , 41:34 , 46:06 , 60:04 , 60:78 , 65:01.
QALB (قَلْبِ) & QALOOB (قُلُوبُكُمْ) Normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad for instance in the ayah 6:110 “And we will Nuqalibbu their afa’datuhum (hearts) and their visions, as they refused to have Emaan …” Here both these words are used, therefore the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Similarly in ayah 2:07 Allah says for the Kaafireen “ Allah has set a seal upon their Qaloob and upon their hearing and vision a veil…” the word is used in the meanings of their understanding that is derived out of conviction of heart and mind and all of human faculties. Similarly, in the ayah 3:103 the phrase “…Allah embedded affection between your Qalobuhum…” here again the word is used in terms of one’s deep conviction and intentions of heart, mind and all of human faculties. The word is used in same meanings of assurance, tranquility and conviction of one’s heart, mind and all faculties in the ayah 3:126. The word is also further explained in the ayah 5:41 by the phrase “…they say we have Emaan with their mouths but their Qaloob did not have Emaan…” X-Reference – 2:07 , 2:225 , 3:103 , 3:126 , 4:63 , 5:13 , 5:41 , 6:110 , 7:100 , 8:63, 9:87.
HUFRATAN (حُفْرَةٍ) NEW is normally translated as pit in ayah 3:103, but the meanings of this word is in the former state, as used in the ayah 79:10 “They said ‘will we indeed be returned to the Hafiratte” The next ayah 79:11 is defining the meaning of the word as “when we were the decaying bones”. Therefore, the meanings of the word are in the meanings of former state before turned into a fossils or decaying bones, remnants, remains or residue scraps etc. Similarly in the ayah 3:103 “…And you were on the Edge of Hufratan from the fire, then Allah saved you from it…” Means you were about to be turned into former state of humanity being animals, due to the Animosity and hatred and fighting amongst yourselves, when Allah saved you through the Na’imat. – X-Reference 3:103 , 79:10.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.